Religion, as conceived by most Christians of the West, is very different from the religion of India. Three-quarters of it (as Matthew Arnold says) has to do with conduct; it is a code with a very positive and keen divine sanction. Few of its adherents, indeed, have any idea of the true position of morality, and that the code of Christian ethics expresses barely one half of the religious idea. The other half (or even more) is expressed in assurances of holy men that God dwells within us, or even that we are God. A true morality helps us to realize this--morality is not to be tied up and labelled, but is identical with the cosmic as well as individual principle of Love. Sin (i.e. an unloving disposition) is to be avoided because it blurs the outlines of the Divine Form reflected, however dimly, in each of us.
There are, no doubt, a heaven where virtue is rewarded, and a hell where vice is punished, for the unphilosophical minds of the vulgar. But the only reward worthy of a lover of God is to get nearer and nearer to Him. Till the indescribable goal (Nirvana) is reached, we must be content with realizing. This is much easier to a Hindu than to an Englishman, because the former has a constant sense of that unseen power which pervades and transcends the universe. I do not understand how Indian seekers after truth can hurry and strive about sublunary matters. Surely they ought to feel 'that this tangible world, with its chatter of right and wrong, subserves the intangible.'
Hard as it must be for the adherents of such different principles to understand each other, it is not, I venture to think, impossible. And, as at once an Anglican Christian and an adopted Brahmaist, I make the attempt to bring East and West religiously together.
The greatest religious teachers and reformers who have appeared in recent times are (if I am not much mistaken) Baha-'ullah the Persian and Keshab Chandra Sen the Indian. The one began by being a reformer of the Muhammadan society or church, the other by acting in the same capacity for the Indian community and more especially for the Brahmo Samaj--a very imperfect and loosely organized religious society or church founded by Rammohan Roy. By a natural evolution the objects of both reformers were enlarged; both became the founders of world-churches, though circumstances prevented the extension of the Brotherhood of the New Dispensation beyond the limits of India.